I am rather not sure what should be the exact title of this
post. Apart from the two options above it could have been any other
combination of these three words. Because I would be talking about all
three of them in interdependent manner.

If someone tells you that education is or should be independent of politics they, I would say they are very naive in their view about society. Education in general and formalised education in particular, which is supported and implemented by state is about political ideology that we want our next generation to have. One of the Marxian critique of state formalised education is that it keeps the current hierarchical structures untouched in its approach and thus sustains them. Now when we come to science education we get a bit more involved about ideas.

Science by itself was at one point of time assumed to be value-neutral. This line of though can be seen in the essays that some of us wrote in the schools with titles like “Science: good or bad”. Typically the line of argument in such is that by itself science is neither good or bad, but how we put it to use is what determines whether it is good or bad. Examples to substantiate the arguments typically involve some horrific incidents like the atomic bomb on one hand and life saving drugs on the other hand. But by itself, science is not about good or bad values. It is assumed to be neutral in that sense (there are other notions of value-neutrality of science which we will consider later). Scientific thought and its products are considered above petty issues of society and indiduals, it seemed to be an quest for eternal truth. No one questioned the processes or products of science which were assumed to be the most noble, rational, logical and superior way of doing things. But this pretty picture about scientific enterprise was broken by Thomas Kuhn. What we were looking at so far is the “normative” idea of science. That is we create some ideals about science and work under the assumption that this is how actual science is or ought to be. What Kuhn in his seminal work titled The Structure of Scientific Revolution was to challenge such a normative view, instead he did a historical analysis of how science is actually done ans gave us a “descriptive” picture about science, which was based on historical facts. Keeping up the name of the book, it actually revolutionised the way we look at science.

Now keeping in mind this disctinction between “normative” and “descriptive” views is very important. This is not only true for science but also for all other forms of human endeavours. People often tend to confuse or combine the two or many times are not even aware of the difference.

After Kuhn’s groundbreaking work entire new view about science its processes and products emerged. Various aspects of the scientific enterprise which were initially thought about outside purview of science or not affecting science came in to spotlight. Science was dissected and deconstructed from various points of view. Over the next few decades these ideas emerged into full fledged disciplies on their own. Some very valid criticisms of the scientific enterprise were developed and agreed upon. For example, the idea that there exists “the scientific method” was serisously looked into and was found to be too naive. A modified view was adopted in this regard and most of philosophers of science agreed that this is too restrictive a view. Added to this the post-modernist views about science may seem strange and bizzare at times to the uninitiated. This led to what many call as the “science-wars” between scientific realists and postmodernists. The scientific realists who believe that the world described by science is the real world as it is, independent of what it might be. So in this view it implies that there is objective truth in science and the world it describes is real. This view also implies that there is something like “scientific method” and it role in creating true knowledge about the world is paramount. On the other hand postmodernist critics don’t necessarily agree with this view of the world. For example they question the very idea of objectivity of the scientific world-view. Deriving their own meaning into writings of Kuhn (which he didn’t agree to) they claimed that science itself is a social construct and has nothing to do with the real world. The apparent supremacy of “scientific-method” in creating knowledge or presenting us about the world-views is questioned. The entire scientific enterprise from processes to products was deciphered from dimensions of gender, sexual orientation, race and class. Now, when you are teaching about science to learners there should be an awareness about these issues. Some of the issues are usually overlooked or have a logical positivist nature in them. Many philosophers lament that though considerable change has happened in ideas regarding scientific enterprise especially in philosophy of science, it seems corresponding ideas in science education are not up to date. And this can be seen when you look at the science textbook with a critical focus.

With this background I will go into the reasons that made me write this post and the peculiar multi-title. It seems for post-modernists and some others that learning about politics of science is more important than learning science itself. And they feel this is the neutral view and there is nothing political about it. They look at science as an hierarchical enterprise where gender, class and race play the decisive role, hence everyone should know about it. I am not against sharing the fact with learners of science that there are other world-views, what I am against is to share only a peculiar world view which is shaped completely by one’s ideology and politcal stance rather than by actual contents. Many of the people don’t actually know science, yet they feel that they are fully justified to criticise it. And most of these people would fall on the left side of the political spectrum (at least that is what their self-image is). But the way I see it is that these same people are no different from the right-wingers who burn books without reading them. The pomos may think of themselves as intellectually superior to the tilak-sporting people but they are not. Such is the state of intellectuals that they feel threatened by exclusion of certain articles or inclusion of certain other ones in reading courses. They then use all their might to restore the “balance”. At the same time they also tell us only they have some esoteric knowledge about these issues which people like me cannot have. And no matter what I do I will never be able to do what they can. Perhaps they have super powers which I don’t know about, perhaps in their subjective world view the pigs can fly and this fact can be proven by using other methods than the scientific ones. Last point I want to make in this is inspite of all the criticims of science and its products it doesn’t stop these people from refraining use of these products and technologies! This is hypocrisy, they will curse the phone or the computer if it doesn’t work, what they perhaps don’t realise is that it might be working just that the pomos are not able to see it in their worldview.